opposition nor thinke the worse of themselves if such reproach them never so The Corinthians exceedingly slighted Paul he was this and he was that But what saith Paâ—l With me it is a very small thing that I shâ—uld be judged of you 1 Cor. 43.3 4 Alasse the best of them â—aw no more than Saint Pauls outside the grace of his heart the raptures of his soule the ravishing delights of the inward man and the like spirituall priviledges more glorious than the states of Kingdomes were to these sensualists as a covered messe And indeed naturall men are as â—it to judge of spirituall matters as â—â—â—nd men are fit to judge of colours We know Litle childâ—eÌ„ will often laugh at wise men when they are about serious necessary affairs busines which notwithstanding is not an argument of the unworthines of the things they laugh at but of the folly of them which laugh Wil the MerchaÌ„t be discouraged because his wine pleaseth not a sick mans palat when those that are in health commend it and himselfe knowes it to be good Much lesse cause have we to be discouraged having more certainety to rely upon Our enemies have Sense Reason and Experience to confirme their judgements but we have them with an advantage of three infalliable witnesses Gods word and Spirit and Faith Wherefore henceforward let us take our Saviours Councell and seeke to justifie our judgements to the children of Wisdome of whom she is justified and not to fooles by whom shee is daily crucified Neither let any thinke the better of such whom they extoll for the blinde eate many a flye 4 This shews that they suspect much because they know little as Children in the darke suppose they see what they see not They complaine like the Owle of the glory of the Sun when the fault is in their own eyes They are blind yet the misery is they see not that they are blinde and therefore believing that they see they accuse others of schisme when indeed themselves are only guilty of prejudice as a blinde man running against one that seeth calls him blinde that did not shunne him They are like Harpast a blinde woman in Seneca's family who would not be perswaded that shee was blinde but found fault with the house wherein she was as being over darke 5. If none are truly wise but such as have past the second birth it gives us to understand that the regenerate for the most part sleep nigh halfe their time in ignorance that the wicked are never awake And if this Wisedome commeth downe from the Father of lights and that we cannot have it except God vouchsafe to give it us It may teach us to be humble Ioh. 42.6 And not like the Ape that is proud of his Masters Jacket Heavenly notions grow not in us we spin them not out of our owne breasts And thankfull for it they be given let us not forget the giver 6. If all naturall men are like blinde Sampson without his guide not able without the Holy â—hosts direction to finde out the pillars of the house the principles of faith let us not wonder that they swerve so much from the godly in their judgements and practice Is it any strange thing to see a blinde man stumble and fall Yea let us condole all their disasters and drop some teares in pity and compassion for their great and grievous misery 7. And lastly If with God one sparke of spirituall experimentall and saving knowledge be of more worth than all secular Wisdome and Learning then strive we for that knowledge which will make the knower blessed Let us so be learned that we may bee saved Let us not in our hearing and reading and communication doe as little children that looke only upon the Babyes in a booke without regard to the matter therein contained but like men in years have more respect to the pith and solidity of the matter than to the phrase and to the profit of our soules than the pleasing of our senses And so much of the second cause SECT 66. Quest. WHat is the third cause why ungodly men hate and persecute the Religious Answ. Their infidelity and unbeliefe Quest. How doth that appeare Answ. I will demonstrate it beyond deniall Why doe the Heathen rage saith David and the people murmure the Kings of the Earth band themselves and the Rulers take counsell together against the Lord and against his Anointed saying Let us breake their bands c. Psalm 2.1 to 4. but this they thinke alwayes there is no God God is not in all their thoughts Psal. 10.4 And againe They breake in peeces thy people O Lord and afflict thine â—eritage c. the reason followes they say the Lord shall not see neither shall the God of Jacob regard it Psalm 94.5 6 7. And what saith our Saviour to the Iewes Ye seeke to kill me because my Word hath no place in you John 8.37 that is they beleeved not what heâ— spake nor the Scriptures which testified of him If yee will see it in Examples look 2 King 18.35 Dan. 3.15 Exod. 5.2 Or if in the New Testament see Acts 17. where the Holy Ghost makes a decision between such as did and such as did not beleeve Paul when in the Synagogue he disputed with them by the Scriptures opening and alleadging that Christ must have suffered risen againe c. for saith the Text So many of the Jewes as beleeved and of the Grecians and chiefe women as feared God joyned themselves in company with Paul and Silas But those that beleeved not mooved with envy tooke unto them certaine Vagabonds and wicked fellowes with the multitude and made a tumult in the City and assaulted the house of Jason drawing out him and as many of the brethren as they could finde and brought them before the people and the heads of the City crying These are they which have subverted the State of the world and they all doe against the decrees of Caesar c. And lastly looke but 1 Tim. 1. you shall heare Saint Paul most ingenuously confessing I was a blasphemer a persecuter and an opposer of Christ and his members but I did it ignorantly through unbelieâ—e v. 13. Now they which thinke all whatsoever is written in Scripture of God of Christ and of His Kingdome of Grace here and glory hereafter to be but a fable as that impious Pope did who was not ashamed blasphemously to boast what he had gained by Fabula de Christo And all Machivillian Atheists who thinke Religion to be but a Politicke device to keep men in awe do whose number is greater than is supposed These I say must needs think them madde and foolish who lose thereby either profit or pleasure and use them accordingly SECT 67. TRue this might seeme an absurd position if I should presume upon an Appeale to their owne blinded consciences for they thinke they believe in God and the Scriptures as wel
as their hearts Well for the innocent that the wicked cannot keep their own councell They are forced to give us warning that wee may prevent them 15. They will undermine us in talke that they may betray us Their cunning in this case And dissimulation They have borrowed this craft from Satan who sets them on worke Bâ—ware we trust them not 16 They manifest their enmitie against the religious by their gestuâ—e As the tongue speaketh to the ear so the gesture speaketh to the eye 17 They will withstand and contrary the truth by us delivered They will cavill against the very word and oppose the messengers They fly the light A powerfull Minister most opposed Strong braines too wise to be saved An humble man will never be an hereâ—ique Nor will they be appeased They will hate us because they have hurt us They neither hear him themselves nor suffer others They adde to their own reputation by detâ—acting from others 18 They combine together and lay devilish plots to destroy the godly The manner of their consultations They will easily finde occasion For our serving of God shall be sufficient Or saving of soules They com not to be caught by a Minister but to catch him But are taken in the snare they spread for others 19 They are proane to imprison the godly Not for any crime But to prevent further dispute And other the like reasons 20 Their usuall way of confuting is with fists Their Arguments are all steel and iron 21 They will hurt maime the godly Their malice makes them like beasts or â—â—ocks 22 usuall with them to murther the Saints Instead of arguments they take up armes They are savage and bloody Of which five reasons 1 Reasoâ— 2 Reason 3 Reason 4 Reason 5 Reason Our Saviour suffered two twenty wayes of ungodly men 4 Mental Properties 11 verball Properties 7 Actuall Properties It was for his zaale purity and holinesse Severall uses of their enmity 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer 3 Use. Let non look to fare better than Christ. 11 Causeâ— 1 The contrariety of their natures All true beleevers the children of God All natural men children of the Devill Impossible the good and bad should agree Naturall men can agree with any so they be not Religious Yea differ they in other thngs they will joyne against the Godly Many Wives Children and Servants hated for being religious Hatred foâ— religion the most bitter and implacable agreement in some points does but advance hatred the more We cannot anger them worse then to doe wel Wherein this contrariety consists They differ in their judgements 1 Touching Wisdome 2 Touching happinesse 3 touching fortitude 4 touching sin 5 touching holinesse Secondly they differ in their passions affections Thirdly they differ in their practice Wicked men persecute the godly for being better then they Of which many examples The same applyed Where Christ comes ther will be opposition Nothing more contemned then goodnesse Would we accompany them in evill their malice would cease We may appeale to themâ—elves who are the honester men They think not as they speak They asperse us out of policy To tax all for the faults of a few is only the art of a fool Most mâ—n fooles and beasts The Character of a malicious scoffer How strangely wicked men gull themselves Some of theâ— excuses Singularity our great and grevious crime To obey God rather than men great disorders Common protestants can be of any religion Yet none think better of them selves How Satan playes the Sâ—phister Discresion eates up devotion Goodmen may differ in many things yet agree in the main A vast difference between another discipline and another Doctrine That indifferent to one that is not so to another â—o be scrupulous 〈◊〉 ill signe In cases of a doubtfull nature we should take the surest side they woulâ—â—â—our us ouâ— of our faith And effect the same did not God support us To be a Christian requires fortitude Good men will hold their profession though they lose their lives If we cannot concoct evill words we would nevâ—r endure blowes To be scoft out of our goodnesse how rediculous The most will doe as he most to Satan gets more by subtilty than by violence Some will better abide a stake than others a mock Tongue-taunts in Gâ—ds account is perâ—ecution None but the desperately wicked wil malice an other for goodnesse 4 They are wroth with us becuâ—se we fare better then they Of which many examples The good mans honour the envious mans torment Application first to unhollowed Ministers They cry up practise to cry down preaching This sore will not endure rubbing Application thereof to the rabble A second cause is ignorance Proved 1. by testimonies 2 By examples Wicked beholding to the godly for their lives Malignants as witlesse as wicked 3 By experience The more ignorant the more malicious They allwaies make the worst construction of things ignorance causeth suâ—pition suâ—pition hatred c. Ob. That great scholers and wisemen doe the same answered Their actions prove them ignorant The first part of conversion is to love them that love God Many that have a depth of knowledge are not soule-wise Examples of many wise in the worlds esteem but fools in Gods account With God the greatest sinner is the greatest fool and he most wise that is most religious God regards not braine knowledge except it seize on the heart also Rightly a man knows no more then hee practiseth Saving knowledge described That the meanest beleever knows more then the profoundest naturian In what sense the word caâ— worldly men wisemen What knowledg is peculiar to the godly and what common to them with Hipocrits Naturall men want both the light of the spirit and the eye of faith No attaining supernatuaral kuowledg by any natural means Saving knowledg given to none but good men Of which many instances Divine assistance in time of tryall The same further amplified They that would have this talent must resolve to improve it The way to obtaine true wisdome Instruction from the premises 1. For all naturall men 2 For such as speake evill of the way of truth When they doe worst they think they doe well 3 For Gods people A fourth Use. A fifth use A sixt use A seventh use The third cause is unbeleefe Provâ—d 1 By testimonys 2. By examples Men think they beleeve but doe not Evidences of mens unbeleife The woful reward of Persecutors Why Persecutors are not punished here But they blesse themselves and think to speed as well as others Did men beleeve the word they durst not live as they doe Natural men feare visible powers but not the invisible God None so confirmed in Atheisme but feare in time of danger At least on their death beds they conâ—esse a God Vengance makes wiâ—e whom sin makes foolish Atheists on earth but none in hell To consider before it prove too late The most grounded Atheisme hâ—th a mâ—xture oâ— beleâ—fe Atheists would give all they have to be sure there were no hell They doe and yet do not beleive a God c. Their convicted consciences shal but witnesse against their unbeleefe Men may doubt but the devils beleeve a judgement to come Fire and bâ—imstone shall confute all Atheâ—sts They that beleeve not the threaâ—s can yet preâ—ume upon Gods mercy The devill and sin do infatuate and besot the wicked A carnall heart is flint to God wax to the Devil Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe Wicked men either presume or despaire Notes of triall touching beliefe and unbeliefe Hâ—w men may examine themselves Men would never do as they do if they thought they shold be called to an account Most men beleive not an hell proved undeniably Did men beleeve what God hath already inflicted on the Angels old World Sodom c. they would not live as they doe Admonition to bewâ—r before it proves too late Fruits of Atheisme wherewith the land abounds If a tithe of us are Christians then there are milions of Christians in hell How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none How Gods goodnesse aggravates our wickednesse Mens eyes will be opened on their death-beds or in hell Good councell for Scoffers eight other causes of hatred and persecution 1 Speaking of truth 2 misprision 3 Example of the multitude 4 seperation 5 The preaching of some Ministers 6 The scandalous lives of some professors 7 Flocking after sermons That they may have more company here in sin and hereafter in torment Conclusion
conjectured that God would inable mee to discover and sound this depth of malice in Sathan his adherents which makes them so swel and rage against the godly And thereby so convince the one that they should not dare to pervert the straight wayes of the Lord by turning away the weake from the faith And so furnish the other with Armour of proof against their scornes that they might see there was no cause nor have the least thought or purpose of returning For the effecting whereof I have not beene sparing in either paines or prayer to God for divine aâ—sistance it being a subject that none as I conceive have hitherto handled which I found extended to me blessed bee his holy name beyond my expectation Indeed we may speake to the eare but God alone hath the key of the heart Acts 16.14 To whose blessing I leave the successe and its use to the world Humbly beseeching the Almighty that these lines may not rise up in judgement against those Hazaells that have read them and are never the better And so instead of curing their sinne prove a meanes to increase their torment R. Y. An Alphabeticall Table both for the Book and for the Advertisement A. ACtions our best actions abominable except they proceed from right ends and a heart sanctified Advertisement Aa Accuse wicked accuse the godly of many things but prove nothing Page 68 They will coyne matter to accuse us 70 They dazle mens eyes with false accusations 73 And have a great advantage therein of the godly 63 They have so hardened their hearts that we were as good admonish a stone Ad. Ee Adversities distinction of them 27 Agree impossible the good and bad should ever agree 132 Carnall men can agree with any so they be not religious 133 Though they differ in other things they will agree against the godly 133 Agreement in some points doth but advance hatred the more 136 Anthipathy a secret enmity and antipathy between the wicked and the godly 2 Look enmity All means ineffectuall for want of application Ad. A. B Want of application the cause of all impiety Ad. A. B.Z What chiefly concernes us wee apply to others Ad. A. Z The most prophane can apply the promises which belong only to such as suffer for well-doing Ad. D Hard to say whether their applying the promises or not applying the precepts and threats doth most occasion their finall impenitency Ad. E Assitance divine assistance in time of triall 192 Atheisme fruits of it wherewith the lands abounds Look unbeleef 23 Atheists on earth none in hell 214 Fire and brimstone shall confute all Atheists 219 The most grounded Atheisme hath a mixture of beleefe 215.217 Atheists would give all they have to bee sure there were no bell 216 Their convicted consciences shall be witnesses against their unbeleefe 218 None so confirmed in Atheisme but will feare in time of danger 211 At least on their death beds they confesse a God 212 B. Beliefe unbeliefe a cause of persecuting us 202 Proved by testimonies ibid. By examples ib. By experience 204 Men think they believe but do not ib. Evidences of mens unbeliefe 205 A carnall heart flint to God wax to Satan 221 That most men believe not an hell proved undeniably 226 Did men believe the word or a judgement to come they durst not live as they doe 208.226 Carnall men believe the promises but neither the precepts nor threats 222 All men apt enough to presume upon Gods mercy 220. Ad. D All true believers the children of God 131 All unbelievers children of the divell ib. Sathan the God King and father of all unbelievers Ad. K Admonition to beware before it proves too late 230 All that hath or can be spoken will prove fruitlesse except Gods blessing doe accompany it Ad. Hh Bruising the head what is meant by it 32. And what by bruising the heele 33. Byble Gen. 3.15 an epitomy of it 35 C Causes of hatred and persecution eleven 127.239 Censure they censure our actions and misconsture our intentions 64 They passe over our good parts 69 Look murmuring To censure all for the faults of a few is only the part of a fool 148 But most are such fooles and beasts ib. If Christians we will imitate Christ if Gods servants we will doe what he commands Ad. H Christians if a tithe of them be Christians that are so called there are millions of Christians in hell 232 They combine together and lay divelish plots to destroy the godly 105 They will easily finde occasion 107 Our serving of God shall be ground sufficient 108 Or a Ministers saving of soules ibid. The manner of their consultations 106 Would we accompany them in evill their malice would cease 144 They condemne us that themselves may be justified 66. Look judging Means to confirm comfort and strengthen us against the worlds hatred 12 To consider before it prove too laâ—e 214 They will make an evill construction of whatsoever we doe or speake 6 Constancy such as feare God as immoveable as a rock 253. Looke profession They contemne the godly which is not for want of ignorance 56 Contempt of Religion makes many resolve against goodnesse 6 Contrariety a maine cause of hatred and persecution 130 They are contrary and differ 1. In their judgements touching Wisdome Happinesse Fortitude Sin Holinesse 138 2. In their passions and affections of Love Feare Anger Ioy c. 139 3. In their practice and this breeds many a quarrell 139 Sufficient hath been spoken to convince the most malicious Ad. B They give devilish counsell against us 72 Miserable condition of cowardly Christians 4 Christ and his crosse inseparable 10 They use to curse the godly 87 And those that least deserve the same 90 Curse us that they may discourage us ib. Though they curse yet God will blesse 91 How miserably cursers shall bee cursed 91 They that curse us would kill us if they durst 89 D. Of denying Christ a memorable example 5. Look profession Foule mouthed men and women are devills in Scripture phrase 83 Good men may differ in many things yet agree in the maine 157 A vast difference betweene another discipline and another doctrine 158 Discretion eats up devotion 156 Wicked men thinke they grace themselves by disgracing others 79 How fitly they are called dogs 81 E. An enmity or war proclaimed betweene the wicked and godly 15 The author proclayming ib. The Captaines and souldiers betweene whom 16 Severall uses of instruction 17 The certainty of this war 20 Foure lessons of instruction 21 The end why threefold 23 God the author without being the author of sin 24 Of which sundry reasons ibid. The same further cleared 26 Originall sin the originall of this discord 23 The time threefold 28 Vse of comfort 29 The manner of their venting it 30 The place threefold ibid. What will be the issue and who shall get victory 32 This war is perpetuall 28 It was before the flood 40 After the
in Gods account is persecution 165 The woful reward of persecuting Christs members 64 77 206 But they blesse themselves and think to speed as well as the best 208 Why persecuters are not alwayes punished here 207 Look hatred They cry up practise to cry down preaching 170 The preaching of some Ministers the cause of hatred and persecution 140 Prejudice blindes them 65 No reclaiming such as are forestalled with prejudice 7 Prejudice how to have it cured and our judgements cleared 8. Ad. Ff. The Prelates more râ—ady to yeeld their aide then the rabble to ask it 74 Wicked men all in extreames and either presume or dispaire 223. Look faith They are prone to imprison us 111 Not for any crime 112 But to prevent further dispute ib. And for other the like reasons 113 Good men will hold their profession though they lose their lives 161 Common Protestants can be of any religion 154 R. They rejoyce at our supposed evill estate 58 But most if they see us sin 59 Religion most opposed by formall professors 9 Most men can be of any religion which shews they are truly of none 234 They think to adde to their own reputation by detracting from others 104 They revile and raile on the godly 80 They so hate righteousnesse that they will hate men for it 75 S. Satan speakes in and by scoffers but they know it not of which many examples Ad. L Satan more servants here than God Ad. X Satan prevailes most by desception of our reason Ad. R. Satan desires no more than to be heard speak Ad. S. Hee will put a faire collour upon the fowlest sin and make the best action odious Ad. T He hath perswaded millions that they do well in persecuting the Saints Ad. V If Satan shewed the book with the baite his kingdome would not be so populous Ad. X Scandalous lives of some Professors one cause of hatred and persecution 240 Wicked men use to flout and scoffe at the Religious 75 Even for their zeale purity and holines 124 They would scoffe us out of our faith 159 And would effect the same did not God support us 160 Millions beaten off from being religious by their scoffes and reproaches 3 Some will better abide a stake then others a scoffe 164 Scoffing counted no sin and yet worse than all its fellows Ad. O. P The great evill that scoffers doe Ad. I. K All scoffers as bad as Cain Ishmael c. Ad. C They are Satans servants Ad. I The reason why all are not beaten off from goodnesse by their scoffes Ad. F f To be scoft out of our goodnesse how ridiculous 162 The character of a malicious scoffer 149 No greater argument of a foule soule 77 They scoffe at us God laughs at them 76 Good counsell for scoffers 237 SeparatioÌ„ a main cause of persecution 240 Flocking after Sermons another cause ib. Satan and sin doe besot the wicked 220 They use to slander the godly 83 They traduce whom they cannot sedâ—ce 65 Slanderers do satan the best service 84 Great wits not apter to raise slanders then others to beleeve them 85 A slander once raised never dies ib. At least it leaves the scar of suspicion ib. Wise men wil examin before they believe 86 Their policy in slandering us 87 They slander us out of policy 147 Slanders both make and increase jealousies disable us from discerning the truth 84 Their matchles malice in slandering us 73 It is satan that speakes in and by the slanderer 78 A slander is the devils heart in their lips 83 Singularity our great and grievous crime 152 They use to smite the godly and confute them with fists 114 Their arguments are al steele and iron ib. Because the Law bindes their hands they smite with their tongues 80 How satan playes the Sophister 158 They speak evill of us because they cannot do evill to us 81 They think not as they speak 146 Satan gets more by subtlety than by violence 63 Suffering our Saviour suffered 22 severall wayes from ungodly men 121 Let none look to fare better than Christ. 126 What a multitude have lost their lives for professing Christ 42 Comfort for such as suffer 126 God will assist such as suffer for him 22 T. They are wont to carry tales of us to the Rulers 67 How to hear the talebearer 70 No musick so sweet as to hear well of themselves ill of the Religious 71 The tale-bearers End ib. The Theefe most forward to cry stop theef 87 They use to threaten the godly 93 Speaking of truth a main cause of hatred and persecution 239 Wicked men fly the light 101 They use to withstand and contrary the truth by us delivered 100 V. They will undermine us in talk that they may betray us 95 Their cunning in this case ib. And dissimulation 96 They have borrowed this craft from Satan who sets them on worke ib. Beware we trust them not 97 W. A War proclaimed between the wicked and the godly 15 The time when 28 Warning No expecting a voyce from heavâ—n as Saul had Ad. C And yet if they should it would not do Ad. D They are forced to give us warning that we may prevent them 94 All wicked men are the serpents seed 16 We cannot anger them worse then to doe well 137 Wicked beholding to the godly for their lives 174 How strangely they gull themselves 150 Many that have a depth of knowledge are not soule wise 181 Examples of many wise in the worlds esteem yet fools in Gods account 182 With God the greatest sinner is the greatest foole and he most wise that is most religious 182 God regards not braine-knowledge except it seaze upon the heart also 183 Rightly a manknows no more then he practiseth 184 Saving knowledge or wisdom described 185. That the meanest beleever knows more then the profoundest clark 186 In what sense the word calls worldly men wise men 187 Strong braines too wise to be saved 102 Vengeance makes wise whom sin makes foolish 213 They that would have this tallent must resolve to improve it 194 The way to obtain true wisdome ib. Instruction from the premises 195. First for all naturall men ibid. Secondly for such as speak evill of the way of truth 196. Thirdly for Gods people 198. A Fourth Vse 199. A Fifth 200. A Sixt 200. A Seventh Vse 201 Look more in knowledge in ignorance What is meant by the woman and her seed 17 Their words are to be slighted 82 If we cannot concoct ill words we would never indure blows 162 They will cavill against the very word of God and oppose the Messengers 101 Z. They are zealous against all that are zealous 76 They perâ—ecute us out of zeale Ad. Cc Which is the case of all morrall men Ad. ib. THE CAVSE CVRE OF Ignorance Error Enmity Atheisme Prophaness c. SECT I. Question HOw is it that the practice of Christianity is every where spoken against under the name of Schisme
Christs name shall suffer bruising in one kinde or other for his sake And then his heele is bruised when his Members are afflicted But all the hurt they can do is but to bruise the heele Bruise them in their Persons Estates Good Names For to hurt their best parts their Soules they shall never be able yea all this bruising in the end shall turne to the further good Of their Soules Here in Grace Hereafter in Glory And so you have the matter the Author the Subject the Object the Cause the End the Time the Manner the Place the Continuance the Issue and effects of this Enmity SECT 13. Quest. BY your opening of this Text and unveyling of the termes I see it looketh two severall wayes and that it reacheth out as it were with one hand a blessing to all beleevers aswell as a curse with the other to all wicked men and Spirits Answ. Yea it is like a Checker halfe white halfe black Consisting as Much of Mercy and Consolation as Judgement and terror resembling Moses who saved the Israelites and slew the Egyptians For as harsh as the words sound they are so full of grace and mercy and containe so much in a little that this text may well be called the Gospells Epitome yea the marrow or pith of the whole Bible compiled by wisdome it selfe A short yet absolute Sum of all holy faith yea the foundation of all whatsoever the Prophets and Apostles have written or Ministers do preach The key of the Scriptures as Ambrose calls the Creed It is but of a short sound but of a large extent little in shew infinite in sence In fine it is so large for matter so short for phrase so profound for depth so sweet for Consolation and yet so terrible for severity that it well suites with the Author who spake the words and none els Quest. I perceive then that to draw this Well dry to dig this Mine to the bottome and to speak of each severall in this universe were an Herculean work and fit for some divine Theseus or Solomon Besides it would require too large a vollume for Common use wherefore it shall content mee you only Anatomize that part or Member of the whole which is here termed Enmity by laying open the veines and Arteries thereof it being the very point or mayn Center the pole or Cardinall Axeltree upon which this text moves and is turned And that will be sufficient For where prevailing is by lyes there discovery is victory yet lest the Pages should still grow As fiâ—h into a multitude garble your notions and give us but the very Marrow of the matter And because Method to the matter is as fashion to Apparell and form to building propose what shall be your order of distribution Ans. As the Throne of Solomon was mounted unto by six staires so this Throne of Sathan this strong hold of the wicked may be mounted unto for I only intend a discovery at this time by a Ladder of six steps set upon this ground which is already laid or if this originall be counted for one step then the Ladder consists of seaven staves answerable to the seven steps which led up to that Temple in Ezekiels Vision Ezek. 40.26 For I will draw all our present discourse to one of these heads taking liberty so to place them as may serve best for my purpose and the Readers benefit Viz. The Originall of Enmity The Continuance of Enmity The Properties of Enmity The Causes Why wicked men hate and persecute the Godly The Ends Why wicked men hate and persecute the Godly The Reasons why God permits them The Reasons why The Godly suffer it so patiently These seaven shall limit my speech and your patient attention and I take them only to be inherent in the words there be some short adherent circumstances which I shall salute as I passe they may be within the circumference these are in the heart and Center And these alone as I suppose may serve as spectacles to see the Devill â—nd his Workes by in the matter of hatred and persecution SECT 14 Quest. TO begin with the second point proposed having dispatched the first and to proceed from Explication to Confirmation and so to Application How prove you that there hath been in all Ages past is now and ever shall be between these two Kings Sathan and Christ and their Regiments the wicked and the Godly a perpetuall War Enmity and strife according to the Lords prediction or Proclamation Ans. For proofe I could produce Testimonies and examples innumerable there being scarce a Page in the Bible which doth not â—ither expresse or imply somewhat touching this Enmity yea as if the Scriptures contained nothing else the holy Ghost significantly calls them the book of the Battailes of the Lord Numb 21.14 as Rupertus well observes And because examples give a quicker impression then Arguments the proofe shall be by Induction of particuler instances collected from the Scripures and Ecclesiasticall History wherein I will be briefe and only mention Three in every Age though the Sea of examples hath no bottome for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity The continuance of the worlds Enmity in all Ages Viz. 1. In the old world before the flood 2. After the flood before the Law 3. After the Law before Christ. 4. Since the Gospell in the time of Christ and his Apostles 5. After the Apostles for the residue of the ten Persecutions 6. From the Primitive times and Infancy of the Church hitherto 7. For these present times wherein we live 8. For the time to come unto the Worlds end 1. To begin with the first Age Viz. the old World before the Flood Wee read of this War enmity and strife between Cain and Abell 1 Iohn 3.12 Betweene Lamech and the holy Seed Gen. 4.23.24 and between those wicked Gyants which Moses speaks of and the sons of God Gen. 6.2 to .12 Yea those Gyants bad battle to Heaven as our Mythologists add to ver 4. SECT 15. 2. AFter the Flood before the Law between all the men of Sodom and righteous Lot Gen. 19.4.9.11 2 Pet. 2.8 between Hagar and Ishmael the Bond woman and her son and Sarah and Isaac the Free-woman and her son Gen. 21.9.10 Gal. 4.29 And between Esau and Iacob first in the wombe the more plainely to shadow out this enmity Gen. 25.22.23 and after they were borne Gen. 27.41 SECT 16. 3. AFter the Law before Christ between Doeg and the eighty five Priests which he slew with the edge of the sword 1 Sam. 22.18.19 Between Iezabell and all the Prophets of the Lord which she destroyed 1 Kings 18.13.14 And between the Heads in Israel in Micahs time and all that were good Micah 3.2 SECT 17. 4. SInce the Gospell in the time of Christ and his Apostles this enmity so manifested it selfe not only in the Gentiles
that a great companie were at Paul's Sermon they were filled with envie and fell to contradiction and blasphemie Acts 13.45 And the high Priests and Pharisees when our Saviour was so flocked after said among themselves Perceive ye not Behold the World goeth after him and if we let him thus alone all men will beleeve in him Iohn 11.48 and 12.19 They were like the Dog in the manger that will neither eat hay himselfe nor suffer the Horse yet they had a reason for it as these have Rome thinkes that the Gospels rising must needs be her falling as when the day comes the night must end Indeed opinion makes them coyn that for a reason which others will not assent unto yea what is truth to these men is errour to others more wise And when once he is questioned every one like Iael to Sisera will drive a nail to keep him from rising again O the wicked mindes that many go to Church withall and the great dangers that Ministers are liable unto did not God mightily support them many of their hearers being like that Lawyer which stood up to tempt Christ for they come not to be taught by him but to catch him In which case let him preach like an Angel yea like Christ himselfe he shall speak to no more purpose than Beda did when he preacheed to an heap of stones It is well known saith Erasmus that many points are condemned as hereticall in Luthers books which in Austens and Bernards books are received for good and orthodox But what saith David Though they have conceived mischief and do travail with wickednesse yet they shall bring forth a lye Psal. 7.14 For the Lord breaketh their counsels and bringeth their devices to naught Psal. 33.10 Yea while the ungodly are whetting a knife to cut our throats God is whetting a sword to cut their throats Shall the powder thinke to blow up the house and scape it selfe from burning No it is a true rule that of evil premises doth not follow a good conclusion but from evil seeds come evil plants SECT 40. 4. THey are very proan to imprison the godly cause or no cause as Ahab commanded Michaiah to be put into the prison house and sed with the bread of affliction and with the water of affliction 1 Kings 22.27 Thus the malicious Priests procured Ieremiah to be shut up in prison Ier. 36.5 And thus our Saviour shewing what entertainment the faithfull should finde in the World foretelleth that wicked men shall lay hands on them and deliver them up to the Assemblies and into prisons bring them before Kings and Rulers for his names sake Luke 21.12 As Iohn Baptist Peter Paul and many other of the Apostles were put into the common prison by Herod and the Synod of Priests when they preached in Christs Name Acts 5.18 and 12.4 and 4.3 and 22.25 and 28.17 and 2 Cor. 11.23 And â— presume the common people were more glad of the Churches losse herein than they would have been of their own gain But why into prison Why not unto death No thankes to Satan nor his seed they would destroy all Yea Why are not our Sanctuaries turned into Shambles and our beds made to swim with our blouds but that the God of Israel hath crossed the confederacie of Balak and their wickednesse doth not prosper their studies are the plots of our ruine and the best they intend is the destruction and overthrow of Religion or the religious or both Again Why these and a thousand more in all ages shut up in prison What was their delinquencie Even this They were too good too holy to be endured What was it but Iosephs goodnesse that brought him to the stockes and Irons And so of Michaiah Ieremiah the Apostles and all the Saints in succeeding Ages And to speak truly this is a deep point of policie in our Adversaries for when all their arguments faile by this meanes they get the better and withall prevent further dispute In the midâ— of their anger they use this discretion Stand not to argue leâ—â— thou be overcome and let the accused plead what he can for his owne innocencie the Wolfe would answer the Lamb Indeed thy cause is better then mine but my teeth are better then thine I will devour thee So the Devill puts off the Fox and puts on the Lyon Againe we know the Moone hath so much the lesse light by how much it is neerer the Sun yea so long as the Sun shines above the Horizon the Moone is scarcely seene And we use to say of Homer that the dazling beames of his Sunne makes all other Poets like little Stars loose their light This made Dionysius when he could not equall Philoxenus in Poetry nor match Plato in discourse condemne the one to the stone-quarries and sell the other as a slave into the I le of Agina And out of like consideration have the wicked alwayes dealt with the godly even as Iulian the Apostate did by our Saviour who tooke down his Image in contempt that he might set up his owne in the same place and have the people worship it which he knew they would never doe so long as the other was reverenc'd SECT 41. 5 THey often manifest their enmity against the Religious by striking them as Zedikiah the false Prophet strook Michaiah on the cheek 1 King 22.24 thus Pasher strooke Ieremiah Ier. 20.2 And the Princes also Chap. 37.15 And thus Ananias the high Priest caused Paul to be smitten on the mouth Acts 23.2 and the Iewes whipt him five times with forty stripes save one and others beat him with rods 2 Cor. 11.23 24 25. And thus our rough adversaries of Rome stopt our Martyrs mouthes and refuted them not with reasons nor by Law for the Law hath no power to strike the vertuous but with fists When Polititians Rhetorick failes Carters Logick must do the feat Their arguments are all Steel and Iron they speake dagger points As Ioab discoursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow yea a blow without a word for hee smote him first and spake to him afterwards Every false Prophet is like Iulius the second who threw Saint Peters keyes into the river Tiber protesting that thenceforth he would use and helpe himselfe with Saint Pauls sword And in case they cannot have their wills they resemble Achillis who is fained to eate his owne heart because he might not be suffered to fight SECT 42. 6 IT is usuall with them to hurt and maime the godly as the whole Congregation of the Children of Israel would have served those true hearted Spyes for seeking to appease the tumult and speaking well of the Land of Canâ—aâ— had not the glory of the Lord appeared in the Tabernacle of the Congregation Numb 14.10 Thus the Philistims put out Sampsons eyes when they had bound him Iudg. 16.21 and thus the Iewes of Anâ—iochia and Icoâ—â—m
hurt Paul when they â—toned him and drew him out of the City supposing he had beene dead Act. 14.19 Neither have succeeding ages wanted Alexanders who have done much hurt to Gods people for not seldome when reason and railing failed have they come to plow-mans Logick Gun-powder arguments open violence taking up swords to strike or stones to cast at us though they incurre by it the danger of the Law Whereas religion makes wild beasts civill Atheisme and Impiety makes of wise meu beasts and â—ools How many have been known like him in Esop who willingly lost one eye that his fellow might loose both Yea whereas the drift of such an ones preaching in case he be a minister is to make them like him in whose name they preach contrarily the very word of God by accident makes them degenerate into stockes and stones for hearing but their sins layd open and the judgement due thereunto they become so stupid and in sensible of reason that now maugre all admonition the quarrell must end in blood Yea away with such a fellow from the earth for it is not meet that he should live Acts 22.22 SECT 43. 7 ANd lastly It is their manner out of Enmity to slay the godly as Doeg slew Ahimeleck and the reâ—t of the Prieâ—s even fourscore and five persons and Nob the City of Priests whom he smote with the edge of the sword both man and woman child and suckling at Sauls command 1 Sam. 22.19 Thus Iezabel slew all the Prophets of the Lord she could finde 1 Kings 18.4 And Herod all the male children that were in Bethlehem and al the coasts thereof from two years old and under that hee might make sure worke with Christ Matth. 2.16 And thus the Inhabitants of Ierusalem Gods owne people chosen out of all the World used to make such havock of their own Prophets that out Saviour bemoaning her case cryeth out O Ierusalem Ierusalem which killest the Prophets and stonest them which are sent unto thee c. Matth. 23.37 And thus it fares with the Saints servants of God at this day in such places where wicked men may have their wills Whereas those Romish Doctors are appointed for the saving of many they are all for distruction like rash Empiricks they can cure no way but by letting of blood and hereupon they turn their Massing into massacring the School into a Camp Arguments into Armes teaching all their Proselytes dismall conclusions as it hath been no rare thing for some of their Priests in Queen Maries reign when in arguments they have found the weaknesse of their pens to fall to their pen-knives Inâ—â—ead of arguments they take up armes and instead of zeale and the spirituall word they use fire and the sword yea treasons are their best reasons the Spanish Inquisition is their Grammer fire and fagot their Rheitorick Fleete and fetters their Logâ—ck The Canons roar their Musick poysoning their physick Yea their very building of the Church is by blowing up of common-wealths and instead of fighting for God they fight against God and his Leivtenant And if at this day they catch but a Protestant in their net it is a miracle if ever he escapes death without making shipwracke of faith and a good conscience For if we will not obey them rather then God they have a Law by which men ought to dye a Law like Draco's written with blood and sealed with death Of which their savage proceeding there are many reasons to be rendered First they must doe the workes of their father the Devil he is a murtherer and so his children are given to blood Iohn 8.44 Secondly that their deeds of darknesse may not come to light Vriah must be put to death least Davids adultery bee discovered and himselfe disgraced A living Curre you know will doe more harme then a dead Lion and it is a sure rule that of Egges fried in the Pan come no ill Chickens Thirdly the wicked through malice seek by all meanes to cut off the godly because their sinfull and wicked lives are reproved by their godly conversation neither can they follow their sinnes so freely as they would nor so quietly without detection or check Now if Abels good works reprove Caines evill deeds let Caine but take away the cause kill Abel and the effect shall not follow Fourthly whereas the godly are too hard for them in disputing take Steven for an instance they will be even with him by casting of stones stop his mouth with brick-bats fetch arguments from the Shambles and this they are sure will doe when all other hopes and helps fayle So they make their party good if not with arguments of reason yet with arguments of steele and Iron But this is a very hard way of confuting Fifthly their glory and credit with the World is ecclipsed by suffering these which excell in vertue This made Adrian and Nero to kill all such as ecclipsed their glory by any demerit and Mercine you know was murthered of her fellowes because she did excell the rest in beauty Thus Herod thought he could not be King if Christ should reigne Yea as though hee had beene of the race of the Ottamans he thought hee could not reigne except the first thing hee dâ—d hee killed all the males in Bethlehe m from two yeares old and under and the Pharisees that they should be despised if Christ were regarded And so much of the actual properties of this Enmity SECT 44. Q. IN how many of these kindes did our Saviour himself suffer whose example hitherto you have omitted in his own person of the Jewes his Countrey-men and Kinsfolke yea of the Chief Priests Scribes and Pharisees who were Teachers and Expounders of the Law and which sate in Moses Chair Answ. In every one of the 22. for as touching the Mental Properties 1 They Envied him Matth. 26.15 2 They Contemned him Matth. 12.24 13.55 3 They Rejoyced at him in his miserie and distresse Matth. 27.29 4 They Hated him Iohn 7.7 2. Touching the Verbal 1 They Murmured against him Luke 15.2 2 They Misconstrued his actions and intentions Matth. 11.19 3 They Carried tales of him Mat. 12.14 4 They Gave devilish counsel against him Matth. 27.20 5 They Scoft at him Matth 27 42. 6 They Nick-named him Matth. 13 55. 7 They Railed on him Luke 23.39 8 They Slandered him Matth. 28 13. 9 They Cursed him Gal 3 13. 10 They Threatened him Iohn 11.53 11 They Undermined him in talke that they might accuse him Matth. 22.15 3. Touching the Actual 1 They Used disdainfull gestures before him Matth. 2â— 29.39 2 They Withstood and contraried his Doctrine Luke 5.21 Matth. 9.34 3 They Combined together and laid plots to destroy him Matth. 12.14 4 They Took him prisoner Mat. 26.57 5 They Smote him Luke 22.64 6 They Hurt and wonnded him Matth. 27.29 Iohn 19 34. 7 They Put him to death even
where they bee and another thing to bee master of them It is not the knowing but the possessing of them that makes rich What saith one No more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome only cause any person properly to bee called a wiseman And certainly that wisdome and learning is little worth which nothing profits the owner of it either to vertue or happinesse These things if ye know happy are yee if yee doe them Iohn 13.17 So that he is the best Scholer that learnes of Christ obedience humility c. He the best Arithmetician that can adde grace to grace He the best learned that knows how to be saved Yea all the Arts in the world are Artlesse Arts to this But alas Naturall men are so farre from being thus learned that not one of them doth really and by his owne experience know the chiefe Points of Christian Religion such as are Faith Repentance Regeneration the Love of God the Presence of the Spirit the Remission of sinnes the Effusion of Grace the Possession of heavenly Comforts he knows not what the peace of Conscience and joy in the holy Ghost is nor what the communion of Saints means he knows not what it is to have a certaine and experimentall feeling with a continuall proofe of Gods favour in the whole passage of a mans life and practise c. Prov. 24.7 when every of these are easie and familiar to the meanest and simplest beleever SECT 63. Object BUt the Word of God in divers places calls worldly men wise men yea ascribes the greatest wisdome and knowledge to the wicked Answ. It s true but in what sense Doe ye not perceive that God either speaks it in a holy derision as Gen. 3.22 is to be understood Or else hee speakes it in the person of the wicked calling it wisdome because worldly men deem it so as in another place he calls preaching the foolishnes of preaching because the wicked esteem preaching but foolishnesse and as Christ calls the Pharisees just because they justified themselves Luke 15.7 Or thirdly he meanes the wisdome of the flesh or of the world and that is as much as if he had said in other words foolishnesse for the wisdome of the world is foolishnesse with God and no lesse then twelve times infatuated by the wisdome of God in one Chapter 1 Cor. 2. But to make it more plain that no naturall man is a wise man we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children Heb. 6.4 And there is a spirituall and heavenly wisdom a practicall experimentall and saving knowledge in the heart which keepes a man from every evill way Prov. 2.12 peculiar to the godly alone Ephes. 4.8 and 5.8 The naturall man saith Paul perceiveth not the things of the Spirit of God for they are foolishnesse unto him but the spirituall who have the mind of Christ understand all things even the deepe things of God 1 Cor. 2.14 15 16. And again We speake the wisdome of God in a mystery even the hid wisdome which none of the princes of this world have knowne 1 Cor. 2.7 8. See 1 Thess. 5.4 5. Whence it is that naturall men are said to be in darknesse Ephes. 5.8 Matth. 4.16 whereas the regenerate are called Children of the light and of the day 1 Thâ—ss 5.4 5. Luke 1.79 Which comparison is very emphaticall For as the Soule is the lamp of the body and 〈◊〉 Reason of the Soule and Religion of Reason and Faith of Religion so Christ is the light and life of faith Whence it followes that as meere sense is uncapable of the rules of reason so reason is no lesse uncapable of the things which are supernaturall And as to speake is only proper to men so to know the secrets of the kingdome of heaven is onely proper to beleevers Sense is a meere beasts reason a meere mans Divine knowledge is onely the Christians Now if it be askt Why a naturall man perceiveth not the things of the Spirit of God Saint Paul in the place before quoted answers He cannot know them because they are spiritually discerned 1 Cor. 2.14 For if they be spiritually discerned how should they discern them that have not the Spirit For as no man can see the Sun but by the light of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor. 12.8 Mat. 16.17 To know the mysteries of the kingdome of heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Psal. 111.10 Luk. 24.45 Iohn 15.15 Rom 8.14 15. Neither is spiritual and â—â—avenly wisdome the fruit of time and study as the naturall is It is not eloquence nor Logicall demonstrations that can make us capable of it We cannot attaine to supernaturall and celestiall knowledge by any naturall and terrestriall meanes No learning nor experience will serve to know that great mystery of godlinesse and hid wisdome spoken of 1 Cor. 2.6 7 8 10 c. to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge c. Ephes. 1.17 18. and 3.19 Because this wisdome descendeth from above Iames 3.17 SECT 64. 2 SEcondly As none can attaine to this precious grace of saving knowledge except it be given them from above so it is a jewell of such worth that God gives it to none but his children the godly and such as hee knows wil improve their knowledge to his glory The servant saith Christ meaning the ungodly man knoweth not his masters will but I have called you friends speaking to his Apostles and in them to all that are converted for all things that I have heard of my Father have I made knowne unto you John 15.15 Surely saith Solomon to a man that is good in his sight God giveth wisdome and knowledge Eccles. 2.26 Intimating that he doth not so to the evill man The Wise that is the godly saith Daniel shall understand but none of the wicked shall have understanding Dan. 12.10 A scorner seeketh wisdome and findeth it not but knowledge is easie to him that wil understand Pro. 14.6 that is to him that will be bettered by his understanding Wicked men understand not judgement but they that seeke the Lord understand all things Prov. 28.5 and 3.32 They which observe the Commandments have a good understanding saith David Psal. 111.10 the rest have an ill understanding and a vain an understanding like that of the Scribes and Pharisees which was enough to condemn them but not to save them Such as are delivered up to councells and brought before Rulers and Kings in defence of the Gospell are straitly charged by our Saviour neither to premeditate or take thought before hand how or what to answer because the holy Ghost shall teach them in that
very houre what they ought to say or rather the holy Ghost shall speake in them Mark 13.9.11 Luk. 12.11 12. And which of the Martyrs did not finde the same verified Alice Drivers being a poore mans daughter and brought up at the Plow in defence of Gods truth and in the cause of Christ at her examination put all the Doctors to silence so that they had not a word to say but one looked upon another Indeed Bonner thought hee had non-plust a plaine fellow with his Sophistry about the reall presence But he answered him to the purpose My Lord quoth he I cannot so well dispute for the truth as you can against it but I can burne for the truth which you will never doe And did it a good argument to prove that he knew truth from falshood better than the Bishop Thus as no man can see God and live so no man can see Christ who is God sitting at the right hand of his Father in heaven so long as hee lives a meer naturall man 1 Cor. 2.14 God will not powre new wine but into new vessells Matth. 9.17 Christ is said to have expounded all things to his Disciples apart to shew that if we will have Christ to teach us wee must goe apart from the world If any will doe Gods will saith our Saviour he shall know the Doctrine whether it be of God or no Iohn 7.17 So that no man can learne this doctrine but he that doth it as no man could learn the Virgins song but they that sang it Revel 14.3 Yea if the feare of the Lord as Solomon speakes is the beginning of wisdome how should they have wisdome that have not the feare of the Lord All unrepentant sinners are enemies to God servants to Satan now we men doe not tell our secrets to enemies neither will an Artificer teach another mans servant his trade but the righteous are Christs friends and brethren and sisters and father and mother between whom there is a kinde of familiarity so that he makes them of his counsell His secrets saith Solomon are with the righteous Pro. 3.32 And again Psal. â—â— 14 The secrets of the Lord are revealed to them that fear him and his Covenant is to give them understanding See this in Abrahams example Shall I hide from Abraham that thing which I do saith God Gen. 18.17 As if this were an offence in God if he should tell the righteous no more then he tells the wicked Beâ—ides What should he doe with a talent that will not improve it And let a wicked man know never so much he is resolved to be never the better man And they that are unwilling to obey God thinkes unworthy to know which is but equity Indeed if they will put off concerning their former conversation the old man with his corruptions and deceiveable lusts and be changed by the renewing of their mindes and by putting on the new man which after God is treated in righteousnesse and true holinesse Ephe. 4.20 to 25. Col. 3.10 2 Cor. 5.17 1 Joh. 4.7 Then they shall see what the good and acceptable and perfect will of God is as Saint Paul and our Saviour Christ shews Rom. 12.2 Matth. 5.8 For God in the person of wisdome hath made a generall promise to all that will serve him Prov. 1. If thou wilt turne saith God at my correction I will powre out my heart unto thee and make thee understand my words Verse 23. But else they shall blindly goe on in persecuting Christ and his members perhaps to the killing of his Prophets and thinke also that they doe God good service Iohn 16.2.3 For as they like not to retaine God in their knowledge saith the Apostle so God shall give them over to vile affections and to a reprobate minde Rom. 1.28 And because they will not receive the truth in love that they might be saved therefore God shall send them strong delusions that they might beleeve lyes that all they might bee damned which beleeve not the truth but had pleasure in unrighteousnesse 2 Thes. 2.10.11.12 And is it not iust with God to say they would none of Christ let them welcome Sathan and Antichrist SECT 65. Quest. WHat instruction from the premisses Ans. As it ought to stop all wicked mens mouthes so it may both serve for direction and comfort to the godly and to informe all First If it be so that all naturall men are uncapable of divine and supernaturall knowledge that they are blinde touching spirituall things let not any carnall wretch hereafter dare to speake evill of the things actions and persons which are out of the reach of his capasity but silently suspend his judgement untill he is better informed For as it pertaineth not to the rusticke to judge of Letters so it belongeth not to naturall men to judge of spirituall things And in matters of sensure nothing but a certaine knowledge should make us give a certain judgement in the mean time confesse that Ioseph may know his brethren although they know not him He which is spirituall discerneth all things yet he himselfe is Iudged of no man 1 Cor. 2.14 that is of no naturall man 2. Let those that have used to speake evill of the way of truth learne to kicke no more against the pricks lest they bring the same curse upon themselves that those did which brought up an evill report of the holy Land viz. that As they never entred into the terrestriall Canaan So these never enter into the Celestiall Yea put case they shall think to doe God good service in it for there is a way saith Solomon that seemeth right to a man but the issues thereof are the wayes of death Pro. 14.22 As many shall thinke they doe God good service in putting his children so death Ioh. 16.2 even that Monke thought no lesse who poysoned Henry the seventh Emperor of Germany with the sacramentall bread And so did the Powder Traytors intending to blow up the whole State Maximinian thought the blood of christians would be an acceptable sacrifice to his Gods So Francis the second of France And Phillip the second of Spaine thought of the Lutherans blood in their dominions In the sixth councell of Toledo it was inacted that the King of Spaine should suffer none to live in his dominions that professed not the Roman Catholique Religion Whereupon King Philip having hardly escaped shipwrack as he returned from the Low Countries said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to doe prosessing that he had rather have no Subjects then such In which opinion many depart But as men go to a Lottery with heads full of hopes but returne with hearts full of blankes so will it one day fare with these men 3 If all who deride and persecute the godly are ignorant persons as hath been proved then let not Gods children be discouraged maugre all slander and